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    The System of Five Chakras in Kubjikamata Tantra - Dory Heilijgers-Seelen

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    SU ion Alcaen of Five Cakras in ITTY RE en aNCracLeeeeT a ae! 14-16 DORY HEILIJGERS-SEELEN GRONINGEN ORTENTAL STUDIES Volume IN Edited by H.T. Bakker A.W. Entwistle H. Isaacson K.R.van Kooij G.J. Meulenbeld Editorial Secretary H.T. Bakker Advisory Board HLW. Bodewitz, Leiden J. Ensink, Groningen mbrich, Oxford R.E.Emmerick, Hamburg R.P. J.C. Heesterman, Leiden Ch. Vaudeville, Paris The System of Five Cakras in Kubjikamatatantra 14-16 DORY HEILIJGERS-SEELEN Lgbert Forsten Groningen 1994 Cover Design: Henk Suurling, Groningen Cover Illustration: The Svadhisthana as drawn on Satsahasratippani (fol. IIIB.) This book was printed with financial support from the Netherlands Organisation for the Advancement of Pure Research (NWo) The investigations were supported in part by the Foundation for Research in the field of Theology and the science of Religions in the Netherlands, which is subsidized by the Netherlands Organization for Scientific Research (wo). Copyright © 1994 Egbert Forsten Groningen, the Netherlands All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher. ISBN 90 6980 059 4 PREFACE Since the early 1970s the Kubjikd texts have been the subject of scientific research by a group of scholars at the Institute of Oriental Languages of Utrecht University. It was therefore almost inevitable that I should become acquainted with these texts during the final years of my Sanskrit studies at the Institute. At that time Dr T. Goudriaan and Dr J. A. Schoterman (+) were preparing the critical edition of the Kubjikamatatantra which was completed in 1988. Dr Schoterman received his Ph.D. degree in 1982, his doctoral thesis being a critical edition and study of the first five chapters of the Satsahasrasamhita. During the period 1970-1992 eleven articles dealing with the Kubjikamata were published by scholars at the Institute in Utrecht. In order to make the Kubjiki texts more widely available the manuscripts, which for the most part are preserved in the National Archives of Nepal at Kathmandu and are being copied on microfilm thanks to the Nepal-German Manuscripts Preser- vation Project, must be published in critical editions, Although this task seemed to be the first prerequisite, I decided to make a study of a small part of the Kub- jikamatatantra which deals with a more or less narrowly defined subject, namely the Paficacakra (the ‘five cakras’). [am aware of the limitations inherent in this approach. A study of the complete text of the Kubjikamatatantra with its impres- sively rich variety of subjects might have further elucidated the contents of the Paficacakra section. But such an additional investigation would have gone beyond the scope and necessary limits of the present study. Moreover, the parallel texts and commentaries as well as other texts of this tradition which I have consulted, have not yet been edited, which would cause some inconvenience for the reader. Confining myself to this restricted subject, I did not intend to define the position of the Kubjika tradition vis-a-vis other related traditions, An attempt to this end has recently been undertaken by Sanderson (1988) and Dyezkowski (1988, including ‘A History of the Study of the Kubjika Cult’) The present study of the Paficacakra was submitted as my doctoral thesis at the University of Utrecht in 1992. In the edition which I offer some minor changes and additions have been made, and the critical Sanskrit text of chapters 14-16 of the Kubjikamatatantra in the Kulalikamnaya version has been added. My study is chiefly based on these chapters and consists of an analysis of the five cakras along with an annotated translation of the Sanskrit text. In many instances the given interpretation cannot be other than tentative and is, therefore, susceptible to vi Preface criticism and improvement During the course of my research I have had the benefit of many forms of support and assistance, for which I wish to express my gratitude. First, I would like to thank my promotor, Professor Dr H. W. Bodewitz, who originally stimulated me to start this undertaking and then encouraged me to finish it. | am indeed grateful to him for his practical advice, critical remarks and kind assistance throughout this project. Likewise, I am greatly indebted to my co-promotor Dr T. Goudriaan for the steady progress and the eventual conclusion of this study project. As a specialist in the field of Tantrism and especially with regard to the Kubjika tradition, he gave me useful suggestions concerning matters of content as well as expression. I would like to thank him warmly for his congenial co-operation during the course of my work. To begin with DrJ. A. Schoterman was appointed as my thesis advisor. When he suddenly died in June 1989, [had to continue without his enthusiasm and without the benefit of his great knowledge of the Kubjika texts. I wish I could thank him personally for the valuable remarks he made during the first years of the project. I must thank the Foundation for Research in the field of Theology and the science of Religions in the Netherlands (STEGON) for having granted mea subsidy covering the period May 1985 to May 1989 which enabled me to work part-time ‘on my research. The National Archives of Nepal in Kathmandu I thank for having placed the required manuscripts at my disposal And [also wish to thank Dr H. T. Bakker, DrL. A. van Daalen, Dr Th. Damsteegt and Dr K.R. van Kooij for their useful suggestions and continued interest in my work, My librarian colleagues—I would like to mention especially Godelieve Gheyselinck of the Library of Arts, and Margriet Blom of the University Library— I wish to thank for showing their kind interest during the progress of my work. I am grateful to John O" Kane for his conscientious reading of the manuscript and his suggestions for improving the English. Finally, I would like to mention my family. I wish to express my warmest thanks to my husband Lex. I appreciate the immense patience with which he endured the often tiresome years during which I was pursuing my research. And to my son Aregaweh I apologize for having been so busy with my own work. CONTENTS Abbreviations Introduction 1 The texts LL The Kulalikamnaya 1.2. The Laghvikamnaya 1.3. The Satsahasrasamhita 1.4 The Goraksasamhitd and the Srimatottara 2 Some remarks on grammar and metre The Paficacakra 1 Introduction The five elements and the dimension of the Paficacakra ‘The position of the Navatman ‘The position of the Paficacakra in the Kubjika doctrine 5 The terms cakra and mandala The Devicakra 1 The Devis 2 The nature of the Svadhisthana 3. Location: the Adhara and the Svadhisthana 4 mbolism of the Devicakra The Daticakra | The deities: Bhairavas and Datis 2 Location and graphic representation 3 Symbolism of the Daticakra The Matrcakra 1 The deities 1.1 The central deity and his consort 1.2 The eight Mahamatrs 1.3. The sixty-four Matrs, the eight Bhairavas and the eight Matrkas Wh wh 2 Location and graphic representation 3. Symbolism of the Matreakra 4 The Matreukra according to the SM Beoyraawe® 16 20 26 28 33 39 40 49 56 61 69 70 78 83 90 92 ” 94 95 104 105 116 viii ‘The Yoginicakra 1 The deities 2 Location and graphic representation 3. Symbolism of the Yoginicakra 4 The Yoginicakra according to the SM and GS The Khecaricakra 1 The mandalas and their deities 1.1 The siryamandala 1.2. The somamandala 1.3. The vahnimandala 1.4. The ddimandala or the saktibhairavamandala 2 Location and graphic representation mbolism of the Khecaricakra Text of KMT chapter 14-16 Translation of KMT chapter 14-16 Appendices 1 Comparative table of the verses in the KMT, $SS, SM and GS Il Survey of the contents of the SM/GS in comparison with the KMT IIL The secondary Devis according to the SSS and GS IV The eighty-four deities of the Svadhisthana in the SM and GS V_ The sixty-four Matrs according to the SM VI. The sixty-four Yoginis Bibliography Index Contents 119 120 131 135 147 313 AgP CaSa Gs HT KAN KIN KMT KMTe KNT KRP KRU KT Lip LMT MVT SCN SM sss SSSe ST SuSa SvT TA TS VvaP vip YH ABBREVIATIONS Agnipurana Carakasamhitd, Sarirasthana Goraksasambitd (Kadiprakarana) Hevajratantra Kaulavalinirnaya Kaulajiiinanirnaya Kubjikdmatatantra, Kulalikamnaya version Kubjikamatalaghutippani Kubjikanityahnikatilaka (Kulamila)Ratnapaficakavatara Kularatnoddyota Kulimavatantra Lingapurana Kubjikamatatantra, Laghvikamnaya version Malinivijayottaratantra Netratantra Sateakranirdpana imatottara(tantra) ‘Susrutasamhita, Sarirasthana Svacchandatantra Tantraloka Tantrasadbhava Vayupurana Visnupurana Yoginihrdaya INTRODUCTION At the end of the first millennium A.D., a tradition came into existence within Sakta oriented Hindu Tantrism, which focused on the worship and symbolism of the goddess Kubjika. In her different manifestations Kubjika occupies the central position in the practice of worship and meditation prescribed by this tradition and in the concomitant religious-philosophical speculations. In her supreme form she represents the Goddess or Sakti who is the ultimate goal of the spiritual aspirant’s self-identification. In her partial manifestations she represents different aspects of both the phenomenal and phonic creation through which the ultimate goal is to be realized. Concerning the meaning of her name Kubjika (litt, the ‘Crooked One’ or the ‘Curved One’) which is also related to the internal Sakti, the Kundalini, I refer the reader to Schoterman (1982, 9-11) and Dyczkowski (1988, 88-90) The cult of Kubjiki presumably goes back to a local tradition according to which she was worshipped as the goddess of the potters (Schoterman 1982, 7-9). ‘The place and date of origin of this cult are not known with certainty. On the basis of ‘close affinities with the Kashmir tradition’ and the fact that the majority of the cult’s, manuscripts have been preserved in Nepal, Goudriaan (1981, 52, also referring to van Kooij 1977, 888) supposes that the Kubjika cult ‘was originally located in the Himalayan region: Kashmir, Nepal, or somewhere between.’ Schoterman (1982, 5f,), however, apparently rejects Nepal as the cult’s place of origin and points out that the texts themselves never make any reference to Nepal, but on the other hand do refer to localities in (North) India as the place of origin of the nine Nathas .d the doctrine of Kubjika in the present world-age. In this respect especially the importance of Konkana, a region on the western coast of India where the mountain Candraparvata and the town Candrapura would have been located (see also Schoterman 1977, 934 f.; 1982, 37-38). However, he bases his observations on the Satsahasrasamhita and the Manthanabhairavatantra rather than on the basic Kubjikamatatantra, Indeed, the doctrine of the nine Nathas is not found in the latter work (although references are found to the Siddhakrama) and therefore may well be a later accretion to her cult, A place called Konkana is recognized by the Kubjikamatatantra, but it remains as yet unclear where this region should be located (cf, Padoux 1985, 141: ‘mais oit situer ce qu’on appelait ainsi du temps de ces textes?”). The Samvartarthaprakasa ‘situates Kohkana somewhere in the Himalayas’ but Schoterman (1982, 37) finds this doubtful, and yet the 2 Introduction opening chapter of the Kubjikamatatantra indicates the same. Candraparvata, the mountain from which Kubjika sets out to establish her authority in India, is said to be located on the western side of Mount Meru (meroh pascimadigbhage, KMT 1.59e). This point is stressed by Dyczkowski (1988, 91) who states that ‘It seems more likely, however, that Candrapura was located somewhere in the Himalayan region in view of the many associations that the goddess and her place of origin has with mountains’ and (id., 87) ‘the texts. .. do say that this school originated in a mountainous region, probably the Himalayas. . . and make the point that it spread throughout India.’ On the other hand, the Srimatottaratantra describes Candrapura as being located somewhere near the ocean (samudrasyopakantha, 1.1Sc). In this connection we may observe that the same text (20.20-22ab) states that anyone looking for a guru should avoid one who hails from the ka-regions among which Konkana is mentioned, hereby discrediting the importance of this region. Thus, the texts themselves are inconsistent with regard to the place of origin of the Kubjika cult, but the basic text seems to locate this place somewhere in northern India in the western region of the Himalayas. From there the cult was brought to Nepal where it was known at the latest from the first half of the eleventh century, during which period the oldest surviving manuscript concerning the cult was probably written (see below). The cult seems to have existed until recent times, but on this point too opinions differ. According to Goudriaan (1981, 52) ‘it seems to be non-existent at present,” and Schoterman (1982, 6) even suggests a date as early as the 15th or 16th century A.D. after which Kubjika was not worshipped any more, although he admits that manuscripts were still copied after that period (for this early date cf. Regmi 1966, 585f., who, however, states that Kubjika ‘continued to receive homag es (sic), though their number might have been not large’), But according to Dyczkowski (1988, 88) there is evidence that the worship of Kubjika still takes place in the Kathmandu Valley, albeit on a small scale.! Being originally a local cult, it has expanded to become an important branch of the broader kula tradition.? According to the classification of deities, texts, ete., into dmnayas which is used by the Kaulas, the Kubjika cult represents the western tradition ( pascimamndya).’ As such the cult became an independent tradition with @ by inic | Fora fuller introduction about the cult of Kubjika and its origin, see Schoterman 1982, 5 fl and Dycrkowski 1988, 87 ff; cf. also Sanderson 1988, 686-688. For the meaning of the name Kubjika see also Sanderson, discussion on Goudriaan 1986, 166. Concerning the question of aan Indian as opposed to a non-Indian origin of the cult on the basis of gaccha tvam bharate arse, see Goudriaan 1987a, On the interpretation of the term kula and the kula tradition, see e.g., Pandey 1963, 594-97, Goudriaan 1981, I8ff., Finn 1986, 54-57, Dyczkowski 1988, 59-63 and Sanderson 1088, 679-690. 3 For the dmnava system of classification, see ¢.g., Goudriaan 1979, 41 f., Goudriaan 1981. 17 Introduction 3 its own place in the religious life of that day and age and developed ideas and doctrines which were unique unto itself, One of the special features of the Kubjika doctrine which may be noted, for instance, is the doctrine of the astavimsatikrama, the ‘series of the twenty-eight’ (see below). Another special feature of the cult’s doctrine is the Paficacakra, which is the subject of the present study. However, during its development the cult did not stand aloof from other Tantric traditions Which is illustrated by the fact that in its fundamental concepts the cult shows a relationship especially with Kashmir Saivism and the Natha tradition. Moreover, the Kubjika doctrine also contains elements from non-Tantric traditions represented by the Puranas and folk-religion (cf. also Goudriaan 1983, 92-94). Basically, the doctrine may be characterized as an individual esoterie path to redemption, that is, it guides the initiate to final emancipation by means of concentration on the nature of the divine and identification of his own nature with the divine. A notable place in the meditation practices is occupied by two different but closely related systems of cakras, The first system is that of the well-known series of the six cakras (Satcakra) called Adhara, S isthana, Manipura, Anahata, Visuddhi and Aja. It may well be that the Kubjikamatatantra presents us with the earliest representation of this system (cf. Heilijgers 1990). The second system of cakras is formed by the Paficacakra consisting of the Devi-, the Dati-, the Matr-, the Yogini- and the Khecaricakra. As we will see below, these five cakras are the seat of a great number of goddesses (the Devis, the Datis, etc.) who have given their name to the cakras, and—to a lesser degree—of male deities also. For the most part these divine figures symbolize different forces active on both the phenomenal and phonic levels, or to put it another way, they represent different aspects of the Goddess who evolved into the manifold and differentiated world. They can be visualized, meditated upon and worshipped. ‘This enables the practitioner to identify himself with those powers and by means of this identification to realize the ultimate truth or reintegration of consciousness, The worship of this series and other such series of internal deities forms an essential part of the cult of Kubjika ‘The present study offers a detailed examination of the doctrine of the five cakras as put forward in chapters 14-16 of the Kubjikamatatantra, 1 The texts ‘The doctrines and practices of the Kubjika cult are laid down in a considerable number of texts, which are the product of several centuries of literary activity on the part of the cult’s adherents. This prolific literary output testifies to the important and Dyczkowski 1988, 66 ff 4 Introduction position of this tradition." The basic and oldest literary sources are represented by the Kubjikamatatantra which exists in two versions, viz. the Kulalikamnaya and the Laghvikamnaya, Next to them are two enlarged versions represented by the Satsahasrasamhitd, on the one hand, and the Goraksasamhit’ and Srimatottaratantra, on the other. We may assume that these parallel versions contain information from the oral tradition (gurtipadesa, litt. ‘the instruction by the guru’) on subjects which are only vaguely alluded to in the Kubjikimatatantra itself. The present study is primarily based on the texts just mentioned. In what follows T will make some general remarks on them and their relationship to one another, with special reference to the chapters which deal with the Paficacakra. For a comparative table of the verses of these chapters I refer the reader to Appendix I. In view of the limits of scope which were necessary to impose on the present study, other texts of the school, such as the Manthanabhi ntra, which also shows correspondences with the Kubjikamatatantra (Goudriaan 1988, 14), and the Paramesvarimata, will not be consulted. Occasionally reference is made to the Kulam@laratnapaficakavatara (KRP), the Kularatnoddyota (KRU) and the Kubjikanityahnikatilaka (KNT)." 1.1 The Kulalikamnaya The Kulalikamnaya (KMT), the “Tradition of the (female) Potters’ or the “Tradition of Kulalika,’® represents the main version of the Kubjikamatatantra and contains 3500 slokas divided into twenty-five chapters. This version is preserved in a great number of manuscripts and has recently been edited by Goudriaan and Schoterman Their critical edition (1988) is based mainly on ten manuscripts, the oldest of which are from the first half of the 12th century A.D.” A summary of the contents is given FT Fora survey of the literature of the Kubjika trauition, see Goudriaan 1981, $24. A list of manuscripts of Kubjika texts in the National Archives of Nepal, Kathmandu, is found in Dycekowski 1988, 127-133. S These three are unpublished texts. My M.A. thesis consists of a preliminary study and edition of the Ratnapaficakavatara on the basis of ms. no. 1-1552/120 (date N.S, 740 = 1619-20 A.D). Goudriaan drew my attention to relevant passages in the Kularatnoddyota (ms. no. 1/ 1652: instead of referring to folio-numbers, I have used Goudriaan’s numbering of verses). A transcript of the Kubjikanityahnikatilaka (ms, no. !-239/2014F, date N.S. 742 = 1621-22 A.D.) was kindly given to me by Schoterman 6 Schoterman (1982, 7 ff.) prefers the second translation, the “Tradition of Kullika,’ to the first be thinks it possible that kulala is also a proper name, and he n occupation was the production of pottery. one, Besides meaning *potte assumes the existence of a Kulala tribe “whose n He considers Kulalika to be a name of a local goddess associated with this tribe, who was then identified with Devt (and Kubjika) in Tantric circles For these ten manuscripts with sigla A up to K (I not included), as well as other manuscripts of the KMT, see Goudriaan 1988, 317. A few times I have referred to ms. which was collated Introduction 5 by the editors in their introduction to the text (pp. 110-130). Three out of these twenty-five chapters, that is chapters 14-16, are devoted to a discussion of the Paficacakra. Chapter 14 starts with a few lines about six Yoginis and four pithas, after which Bhairava announces that he will tell about the Devis, the Datis, the Matrs, the Yoginis and the Khecaris (14.1 1ed-12). The next lines describe the Devis (14.13-61ab) and the Dutis (14.62-94), This chapter is entitled “the determination of the Devis and the Datis’ (deviditinirnaya). Chapter 15 deals with the third and fourth group of goddesses, the Matrs (15.1-36ab) and the Yoginis (15.36cd-83) respectively. According to its colophon the title of this chapter mentions the Yoginis only (yogininirnaya). ‘The whole of chapter 16 (1 109) is taken up with a description of the fifth group formed by the Khecaris, In the colophon this chapter is entitled ‘the Five of Great Bliss’ (mahanandapajicaka) which refers to the five series of goddesses together. There is a commentary on the KMT (further on: KMTe) entitled Kubjikimata- laghutippani (ms. no.34, film no,C 3/14 of the Kaisar Library in Kathmandu, Newari script, palm-leaf, complete in 79 fol., date N.S. 505 = 1384-85 A.D.).* Like the KMT itself the commentary has twenty-five chapters and the titles of the colophons are more or less the same as those of the KMT. It follows KMT’s division into chapters with two exceptions. The eighth and ninth chapter of the KMT, which both deal with the same subject, are combined into one in the commentary (ch. 8). Consequently, the numbering of the subsequent chapters diverges from that of the KMT by one number, up to KMTe ch. 23 = KMT ch. 24. Since the total number of chapters is the same in both texts, chapter 25 of the KMT should agree with chapters 24 and 25 in its commentary. However, in the microfilm of the commentary the final pages are almost illegible and a colophon for chapter 24 could not be located.” As will be seen below, in some instances the KMTe refers to the SSS rather than to the KMT itself (e.g., in the case of the names of the Datis and Matrs) which might imply that the $SS tradition of commentaries is more important. As for the Pacacakra, it is dealt with in chapters 13-15 of the KMTe. Chap- ter 13 (fol. 42°50") bears the same title as the corresponding fourteenth chapter of the KMT, i. ‘the determination of the Devis and the Datis’ (deviditmirnaya), Chapter 14 (fol. 50"-53") bears the title ‘the description of the authority of the sixfold set’ (satprakaradhikaravarnana) which refers to the six groups of the astdvimsatikrama, one of which is formed by the Paficacakra (see p.29ff.). And chapter 15 (fol. 53°55") refers in its colophon to the ‘great bliss’ (mahananda), "by the editors, but it was only used for chapters 2 (partly), 3 and 22-25 of the critical edition, 8 Probably the same manuscript as mentioned by Sastri 1915, 116. 9 ‘The colophon of chapter 23 is found in fol. 76°/77", that of chapter 25 in fol. 78°. 6 Introduction obviously achieved through meditation on the five cakras (cf. the colophon of KMT 16). 1.2 The Laghvikamnaya ‘The Laghvikamnaya (LMT), the “Tradition of Laghvika,” represents the shorter version of the Kubjikamatatantra, containing about 2000 verses divided into twenty- five chapters. This version is available in one manuscript only (no. 5-877/57, film A.41/3, National Archives of Nepal, old Newari script, palm-leaf, 114 fol.) which is also the oldest known manuscript of the Kubjika texts. It is dated N.S. 158 (= 1037-38 A.D.). For this version (indicated as ms. Z) and its relation to the KMT refer to the introduction to the KMT (p. 14 and 30-33) and an article by Schoterman (1990, 76-84). Inhis article Schoterman discusses the difference in chapter division of the LMT and the occurrence of the name Laghvika/Laghv instead of Kubjika, On the basis of those parts of the KMT which are not found in the LMT (namely KMT chapter 4, 5, 6, 21, 22 and 24, as well as smaller passages) and which are either of a more general or appendix-like nature (id., 82), Schoterman points out that presumably the Laghvikamnaya stands closer to the (oral) original of the Kubjikamatatantra than the version called Kulalikamnaya (KM). To Schoterman’s arguments we may add the following observations. Three of the six chapters of the KMT which do not appear in the Laghvika \—namely chapter 4, 5 and 6—are also found in the Tantrasadbhava. The assumption that the KMT borrowed these —rather than the other way round—(Goudriaan chapters from the Tantrasadbhiva 1988, 15), implies that they were not incorporated in the original version of the KMT. Hence, the fact that those chapters do not occur in the Laghvikamnaya, seems to confirm the presumed originality of the LMT. In the LMT the chapter division is at times more satisfactory (see Schoterman 1990, 764.) which may point to a more authentic arrangement of the text. This is also the case with the chapters dealing with the Paficacakra: instead of three chapters the Laghvikimnaya presents six (i.e. 11-16) which discuss them: LMT ch. 11 (Devis = KMT 14.1-60ab), ch, 12 (Daitis = KMT 14.62-94), ch. 13 (Matrs = KMT 15, 1-36), ch. 14 (Yoginis = KMT 15.38-56), ch. 15 (Yoginis = KMT 15.58— 83) and ch. 16 (Khecaris = KMT 16.1-109ab). ‘This means that each of the five groups of goddesses has its own chapter, the Yoginis even have two. After a general introduction to the Yoginis in KMT 15.38-57, Bhairava’s account is interrupted by a question posed by Devi in 15.58, after which Bhairava deals with the Yoginis one by one. This interruption may be the reason why the Laghvikamnaya starts a new chapter from the point corresponding to line 15.58 of the KMT. ‘The text of those six chapters of the LMT agrees almost verbatim with the text of KMT 14-16. There are no verses which do not occur in the KMT, but, Introduction 7 conversely, a few verses of the KMT are not found in the LMT, namely KMT 14,60cd-61ab, 15.37 and 57, and 16.100ab. The first three of these (14.60ed-61ab, 15.37 and 57) belong to those instances where the KMT gives a sloka instead of a colophon as in the LMT. These instances are mentioned by Schoterman (1990, 76). If indeed the LMT represents the original version or stands closer to it, this would mean that the KMT has left out some colophons and replaced them by a sloka, As we will see below, these verses—thus probably inserted by the KMT—are rather problematic and some of them seem to be out of place. In view of the context (see p. 179), the omission by the LMT of a line corresponding to KMT 16.100ab should be a mistake. 1.3. The Satsahasrasamhita ambit (SSS) represents an enlarged version of the Kulalikamnaya and contains about 6000 slokas in fifty chapters. The first five chapters of the work have been edited and translated by Schoterman (1982).'° For a general comparison between the SSS and the KMT I refer the reader to his introduction (pp. 12— The secondary character of the SSS becomes clear from the many additional verses which contain explanations or further details on subjects dealt with in the KMT, or introduce new subjects not found in the KMT. We may, for instance, mention the tradition of the Siddhas and Nathas who handed down the doctrine to the present world age (ch. 42-44) and the preoccupation with technical aspects of the mantra lore (e.g., the practice of representing the letters of a mantra by means of their position in prastaras and gahvaras), as well as speculations on the alphabet in general, such as representing all deities by letters (see also Schoterman 1977, 932f.). ‘The Paficacakra is discussed by the SSS in chapters 21-25, which correspond to KMT 14-16 and include the majority of its verses. Thus, each cakra has a cor responding chapter. The chapters are entitled: ‘the extraction of the [Devi]eakra’ ( cakroddhara, ch.21), ‘the determination of the Diiticakra’ (daticakranirnaya, (sadyoginyas, ch. 24) and ‘the determination of the Khe: ch. 25). gin caricakranirnaya, ‘The commentary on the $SS is entitled Satsahasratippant (further on: $SSc), of which six manuscripts were at my disposal (see Schoterman 1982, 20). I have mainly used one of them, to wit ms. no. 1-30/300 of the National Archives of Nepal, 10 Schoterman was preparing a critical edition of the complete $SS and kindly allowed me to make use of his material based on ms. no, G. 8329 (Cat. of the Asiatic Society of Bengal no, $804, 12th century A.D.), ms, no, S428/S4 and ms, no, 5~4775/209 (dated 1929 A.D.) For references 1 have used the numbering of verses as given by Schoterman in his preliminary critical text 8 Introduction Newari script, paper, 283 fol., incomplete (patala 5-29), date N.S. 820 = 1699/1700 A.D. Unless otherwise indicated, all my references to the $SSc are based on this manuscript. Ina few cases I have quoted from manuscript no. 5~4775/209, 1.4 The Gorakgasamhita and the Srimatottara ‘The second enlarged version of the KMT was edited in 1976 by Janardana Pandeya under the title Goraksasamhita, or more precisely, Kadiprakarana of the Gorak: samhiti. According to Pandeya (p.Z) the complete Goraksasamhita would have consisted of 100,000 verses, only part of which has been preserved, namely the Kadiprakarana, the Bhiitiprakarana and the Yogaprakarana. However, with re- gard to the contents no relationship exists between these three sections: the Kadiprakarana is a later version of the KMT (see below), the Bhutiprakarana is a treatise on alchemy and the Yogaprakarana is a work dealing with harhayoga."" Only the Kadiprakarana™? is important for the present study and will, therefore, simply be referred to as the Goraksasamhité (GS) further on. It contains about 6000 verses in 27 chapters. Pandeya’s edition is mainly based on one manuscript (not identified) which was incomplete and starts—it seems—somewhere in chapter seven. For the first chapters Pandeya used a second manuscript (no. 25572 of the Sarasvatibhavan Library in Benares), likewise mostly incomplete and damaged."? The text is in bad condition, complete folios or parts of them are missing and the TT The Bhatiprakarana was edited by Janardana Pandeya (Varanasi 1977) as the second part of the Goraksasambita. An edition of the Yogaprakarana with a Bengali translation (thus Pandeya p. Z. or in Bengali characters according to Tucci 1971, 205) was published by P.K. Bandyopadhyaya in 1897. For a brief survey of the contents of this Yogaprakarana (referred to as the Goraksasambita), see Tucci 1971, 205-207. In the final stage of my research when the manuscript was almost finished, 1 by C.L, Gautama (Barelt 1974: re did not manage to obtain a copy of this edition and, therefore, do not know whether this edition concerns the Kadiprakarana or the Yogaprakarana, On the number of verses of the complete Goraksasamhita, which according to Pandeya is 100,000, we observe that the colophons of the Kadiprakarana seem to mention a number as high as 700 billion. The number 100,000 possibly refers to sections of the Goraksasambita (... saptakotvarbude. ... goraksasamhitayam Satasahasrakhandantargate Srimatottarakhande kadibhede. . 2 Theterm kadi in Kadiprakarana—or rather Kadibheda as itis found in all the colophons—stands in opposition to Addi. For their interpretation as two opposite traditions, see Pandeya (1976, &, referring to H.P. Sastri: hadi denotes the Saiva tradition being of the nature of kadi the Sakta tradition being of the nature of Kali) and, differently, Goudriaan 1979, 42. It is not clear why the term kaidi is applied here to this younger version of the KMT. H. P. Sastri (1905. Ixxviii) refers to the Kadimata as one of the alternative names of the Kubjikamata, but without further explanation of this name in relation to Kubjika. Cf. also Dyczkowski (1988, [91 n. 231) who interpreted Kadibheda as the *Kubjika group,’ possibly only referring to the initial ka. 13 See Pandeya's introduction p. . Dyczkowski (1988, 130) mentions two (incomplete) ‘manuscripts belonging to the National Archives of Nepal ume across a reference to an edition of the Goraksasamhita fed to by Unbescheid 1980, 188), In the short time lef 1 Introduction 9 extant text is rather corrupt. In some places Pandeya attempts to emend the text and puts his suggested reading between square brackets after the syllable(s) in question but, as he states himself, not being acquainted with the contents he was very cautious in this respect. I admit that in many places of the text, a correct understanding is only possible with the help of the basic KMT. Pandeya who was apparently unaware of the fact that the GS originally belonged to the Kubjika texts, followed the tradition of ascribing this textto Goraksanatha, As mentioned above, there was indeed a certain connection between the Kubjikamata and the early Natha tradition as represented by the Yoginikaulamata. On the one hand, this connection is attested by some later Kubjika texts, which incorporated the doctrine of the Nathas and Siddhas. Indeed, Goudriaan (1981, 56) noted this fact in the case of the Manthanabhairavatantra, as did Schoterman (1977, 934) in the case of the $SS. Among these Nathas and Siddhas of the Kubjikamata Matsyen- dranatha is mentioned who is considered to be the founder of the Yoginikaulamata (Schoterman id., 934). On the other hand, this connection is also attested in the Kaulajiidinanirnaya, for instance, an early work of the Yoginikaula tradition which is allegedly the work of Matsyendranatha. The Kaulajfananimaya is—as far as I know—the only text outside the Kubjika texts themselves which refers to the Pacacakra, be it only by name (KIN 14.93, see p. 33). Schoterman even suggests with some reservations that ‘the tradition of the Pascimamnaya corresponds with that of the Kulamnaya up to Matsyendra, who under the name Tisnisa seems to belong properly to the Pascimamnaya’ (1977, 935), On the basis of this mutual acquaintance it is reasonable to assume that the GS was accepted by the Natha tradition as one of its own works and was consequently ascribed to Goraksanatha, one of its leaders and a pupil of Matsyendranatha. The fact that one chapter of the GS (ch. 9 entitled: jalandharandthavidhanakathana, 39 si.), which is not in the KMT, deals with Jalandharanatha, the third leader of the Natha tradition, might also be taken as further evidence that the GS was an accepted work in the circles of the Natha yogins. To what extent both traditions influenced each other and to what extent other new materials found in the GS have their origin in the doctrine of the Nathas is a subject for further research. A text closely related to the Goraksasambhita is the Srimatottara(tantra) or, as the editors of the KMT (Goudriaan 1988, 15) have put it, ‘the Goraksasamhitd. .. shows a marked correspondence approaching identity with the Srimatottara.’ Pandeya (1976, Sf.) notes that the name Srimatottara occurs forty times in the Goraksa- 14 When quoting from the GS, I have likewise placed his suggested reading between square brackets but preceded by =, because elsewhere these brackets indicate that a letter or syllable should he added. However, I do not always agree with him. 10 Introduction samhit’ and for that reason he puts beside each other the titles of the chapters of both texts which correspond for the greater part as far as they are extant. The titles of the Srimatottara he adapted from H. P. Sastri’s catalogue (1905, 255-258) referring to ms. 2/299 of the Durbar Library, Nepal, samvat 1893. For the present study I have used only one manuscript of the Srimatottara (further on: SM), namely ms. no. 2-220/1548 of the National Archives of Nepal, Newari script, paper, 322 + II fol., dated N.S. 729 (= 1608-09 A.D.). It contains about 6500 verses in twenty-five chapters.'* On the basis of their contents we may indeed conclude that the $M and the GS are basically identical." The passages which are missing in the GS are neatly completed by the SM. Besides single verses of the GS which are not found in the SM and—to a slightly greater extent—verses of the SM not found in the GS, the SM contains some mantras in prose which do not occur in the GS. The difference in number of chapters (25 for the $M, opposed to 27 for the GS) is due to the absence of the chapter on Jalandharanatha in the SM and the combination of GS chapter 26 and 27 in the SM. The fact that the SM does not contain the chapter on Jalandharanatha might be an indication that the $M represents the older version of the two works. In many instances the state of the text is better in the SM than in the GS.!7 According to Dehejia too (1986, xii) the $M is the original of the GS, but when arguing for this view she relies on a line which repeatedly occurs in the GS: anyatantram maya guptam, kathitam Srimatottare, which she translates as ‘this esoteric knowledge has not been told elsewhere except in the $M.” This is evidently not correct. In the first place the text reads anyatantre... (“It is kept secret by me in [any] other Tantra, but has been told [now] in the Srimatottara’) and secondly this line occurs in the SMas well (e.g., GS 20.259al M 19.257ed; cf. the variant nanyatantre mayakhyatam, akhyatam ca matottare, SM 24.204ed GS 25.203cd). Therefore, the occurrence of this line cannot prove that the SM is 15 For references to this manuscript I have used Schoterman’s and my own numbering of verses, Five other manuscripts were available on microfilm in Utrecht which are all included in Dy- czkowski’s list enumerating 19 manuscripts of the $M (Dyczkowski 1988, 133). According to Blom (1989, 67 n.2). the catalogue of the Nepal-German Manuscript Preservation Project mentions altogether 34 mss. of this text 16 The colophons of the GS (Kadiprakarana) seem to point to the same as they refer to the Kidibheda as the section called Srimatottara, which in tur is one of the 100,000 sections of the complete Goraksasamhita (see quotation in n. 11 above). The title Kadiprakarana or Kadibheda is not found in the colophons of the $M. It seems to have been an addition of the Goraksasamhitd, possibly in order to distinguish it from the Bhatiprakarana. 17 Further on, when I quote from, or refer to, these texts, 1 will in most instances mention them both. That is to say, | will first refer to the SM because the text of the $M is better and complete, and then give the reference in brackets to the corresponding line(s) of the GS, because the latter is available in printed form, When textplaces are not explicitly mentioned, I refer to SM/GS. Introduction W the original. Next to the expression anyarantra, which seems to refer to any other Tantra, reference is sometimes also made to the basic version. For instance, said that some doctrine is kept secret in the Srimata (= KMT) but explained in the Matottara.'* Another question is the correspondence between the KMT, on the one hand, and the SM and the GS, on the other. The very name Srimatottara indicates that the text is considered to be ‘that which completes the Srimata,’ the latter being another name of the Kubjikamata."® In order to give a clearer indication of their mutual relationship, a survey of the contents of the SM/GS in comparison with the subjects dealt with in the KMT is given in Appendix II. This survey shows that the SM and the GS do not always follow the text of the KMT and that their correspondence is rather unequally distributed throughout the chapters. Summarizing, we may say that the central part of the KMT—i.e. chapters 5-16—as well as chapters 20-21 are rather well reproduced in the SM and GS. Other parts of the KMT (chapter 1-3.30, 4.75-112, 17.71-112, 18.1-89, 23.1-83 and the greater part of chapter 24) have parallels in contents rather than in formulations, These sections are styled in different wordings in the $M and GS and are also often found at a different place and in a different context. ‘The remaining sections of the KMT are not found in the SM and GS: chapter 3.31~134 (e.g., on the manifestations of Bhairava and the twofold djria), 4.1-74 (mantravidya), 17-19 (dealing with the four realms pinda, pada, riipa and ripatita; part of 17 and 18 are found, but in different context, see above), 22 (on two alphabetical systems and the twenty-four pithas), 23.84-173 (on the aksasittra, utkranti and black rites) and the greatest part of 25 (on the five Gtmans and the Vidyavrata, for instance). On the other hand, the SM and GS add some subjects which are not treated in the KMT, such as the exposition of the tattvas and the seven Mothers (SM 4.23-326), of the kula body (20.77-155), of several mantras (¢.g., the Mrtasamjivant and Kalasamkarsani, 21.48-138) and of the cakramnaya (25.253-351). One of the most conspicuous additions in the SM/ GS is the description of the mental image of the majority of the deities involved, 18 See $M 15.151ab = GS 16.413ab; ef. also $M 4.326cd and 5.29Sab, This line, of course, is 1a kind of standard formulation in order to stress the importance of the text in question, as for instance indicated by KMT 10.39ed (gopita anyatantresu, pratyaksd kubjikamate) which recurs in the SM as gopitd sarvatantresu, samsphuta ca matottare (SM 13.185ab 14.183cd). Ilustrative is the case of KMT 8.63cd (sudurlabhah prayogo ‘yam, guruvaktrat tu labhyate) which is adapted by the SM as durlabhas tw prayogo ‘yam, safm|sphuram tu matouare (SM 11,167ab = GS 12.141ab). Whereas the KMT refers here to the oral transmission, the $M refers to itself as the source. This may indicate that the parallel versions contain information from the oral tradition, 19 For the different names/designations of the Kubjikamata, see Sastri 1905, Ix’ in 1982, 12.0.8, i and Schoter- 12 Introduction ni (SM 6.117-137), her fifty saktis (7.118-342), the Trikhanda (6.5-22) and the deities of the Paficacakra.?° It seems remarkable that the tradition of the Nathas and Siddhas is only once (?) referred to when eighteen Siddhas are enumerated (23.93-97). In general it may be noted that the passages which do not occur in the KMT, or which are found in a different wording, are written in a simpler and less obscure style. Another remark one may make concerns the occurrence of the name Kubjika in the SM and the GS. In the lines which the SM/GS have in common with the KMT, there is a tendency to use the name Laghvika/Laghvi instead of Kubjika/ Kubjini/Kubji and likewise MaheSvari instead of Kujesvari or Kulesvari, The same situation occurs in the Laghvikimnaya, as was pointed out by Schoterman (1990, 79 ff.), as well as in manuscript D (and E) of the KMT (for the relation between the Laghvikamnaya and ms. D of the KMT, see Goudriaan 1988, 31). This might imply that the original version of the SM/GS was based on ms. D of the KMT. In conclusion, it may be observed that, whereas the $SS contains the greater part of the KMT almost verbatim (cf. Schoterman 1982 13), the SM and the GS deviate to a greater extent from the KMT. This means that the SM/GS display a greater independence from the KMT than does the $SS. On several points it presents it own interpretations. As we will see below, this is, for instance, the case with (part of) the Matr-, the Yogini- and the Khecaricakra The Paficacakra is discussed by the M in chapters 15-19, entitled respectively the devi-, datT-, matr-, yogini- and khecartcakranirnaya. These chapters corre- spond to 16.237-413 (incompl., title in col. is missing), 17 (incompl., no col), 18 (missing completely), 19 (incompl., yoginicakranirmaya) and 20 (incompl., khecaricakranirnaya). 2 Some remarks on grammar and metre In their introduction to the critical edition of the KMT, the editors have presented a study on the grammar of the KMT. Section II of the introduction deals with orthography and sandhi (pp. 44-66) and section III with morphology (pp. 67-109). ‘The editors take note of all the peculiarities of the Sanskrit text, i.e, all deviations from classical Sanskrit are meticulously observed and commented on in detail. For the peculiarities occurring in chapters 14-16 I refer the reader to this grammatical 20 Tid not intend to identify the source which the SM/GS may have used for these descriptions. Blom (1989, 23) informs us that the ‘iconographic parts of the Yoginicakra are repeated verbatim in another manuscript kept in the National Archives of Nepal, the Dhyanakalpa,’ and she assumes that the Dhydinakalpa adapted these descriptions from the SM. Introduction 13 introduction to the KMT. Here, I will make mention of those cases which are found most frequently in the chapters 14-16 with reference to the introduction of the critical edition. sandhi (cf. Goudriaan 1988, 52-66): e.g., prthagmandala- in 16.7c; the elision of a final -a in compounds ending in Ifa or sana, e.g., in mandalisa (14.1b and 16.101c), Khadgisa (14.48c), Khagisa (48d), etc.; cf. also vagesvari/a in 14.37d and 86a; attahasaditah krivd for attahdsam dditah krtva in 16.6a; an irregular hiatus (e.g., in 14.71a and 16.45b), the use of the hiatus-filler in order to avoid a correct hiatus (e.g., in 14.35b and 16.69c) or to avoid a compound (e.g,, in 15.46b, 16.43b and 50d). Formation of words (cf. Goudriaan 1988, 67-69): the use of the suffix ka svarthe (especially in mandalaka in 16.38a and 16.72-82) and the feminine suffixes -ani eg. int in 15.74b. Nominal declension (cf. Goudriaan 1988, 69— 78): the confusion between stems in -i and -in (¢.g., cakravarti in 14.53cd; vali in 1,43a, but avalin in 14.51d), between stems in -i and -i (e.g., yonyas, nom. pl. in 14.9b), the contamination of feminine stems in -7 and -yd (e.g., arigulya in 16.74d and 7c, kotyd in 16.82b besides koti/t in 16.87b and devyd, nom. sg. in 16.106c); irregularities with stems in r (e.g., -pradatdrah. ..-nayikah, nom. plur. fem. in 14,3cd; cf. also Goudriaan 1988, 69; for the case of mdzr see p. 90 n. 1) and stems in -an (e.g., thematization to -Gna in navatmana in 16.53b and 54a; for the case of adhvan see p. 135 n.44) and -in (¢.g., cases of thematization: rapinam, nom. sg. n. in 16.81b and salinam, nom. sg. n. in 16.67b); with numerals the use of the neuter forms instead of the masc. or fem. (e.g., catvari in 14.9b and 10d), the occurrence m.c. of asta instead of astau (in 15.15d, 20d, 27d and 16.35d; cf. below) and of caturas ‘tead of caturasiti (in 14.16d, 17c, 16.87a and 107b; cf. also Goudriaan 1988, 58) and the contamination of cardinalia and ordinalia (e.g., paficavimsa instead of paricavimsat(i) in 16.39d). Pronominal declension (cf. Goudriaan 1988, 78-79): tam instead of tat (e.g., in 15.36a and 16.29a) and the use of masc. instead of fem. (e.g., in 14.74), With compounds (cf. Goudriaan 1988, 84-86): an inverted sequence of their members, e.g., paripakvarasdnandam in 16.66a (cf. pakva@nandarasa- in 16.91a); several times involving aneka, e.g., gundnekajanavrta in 15.70b and vicitravasana- neka in 16.49a; compounds with irregular separation of their members, e.g., in 14.31c and 16.46cd. Syntax (cf. Goudriaan 1988, 86-93): lack of congruence in number or gender (e.g., in 14.50 and 15.4ed); the use of the ace. instead of a nom. (e.g., in 14.54ed-5Sab and 14.70; in some of these cases we should probably add ‘one should envisage/meditate on... "). In particular mention may be made of the irregularities occurring in the proper names of the goddesses. For instance, Manandyika (14.79b) besides Manojava 14 Introduction (14.79a) (‘mana- as first part of a compound occurs very often,’ Goudriaan 1988, 74), Vieddevi (14.38d) besides the usual Vagdevi (found in the KMTe); cf. also Tamohanta (15.22a), Mrtyuhanta (14.91¢), Calani (15.7a) and Ivalani (15.22c). Often they are formed to obtain a correct sloka (as e.g., Samanani, 15.20b). These are only some of the peculiarities of grammar. Other instances of grammatical irregularities which only occur once or twice will be mentioned in the notes to the study and the translation. As for the metre in the KMT, the deviations from the regular sloka as well as the occurrence of vipulds, are likewise elaborately treated in the introduction to the critical edition of the KMT (p. 98-109). ‘The deviations found in our chapters are the following: a short second and third syllable (14.4a and 72c; 15.65a, 69a and 73a; in even pada in 16.6b; all of them in enumeration or numeral), a short sixth (14.17¢ and 69a), a short seventh (14.26a and 16.108a) and hypermetrism (14.24b, 16.15a, 87a and 107b). The vipulas are: the first (15.20c and 24¢; 16.52a, 85 97a), the third (15.30c; not regular in 14.48c and 16.5a) and the fourth (16.1 1c). The omission of a case-ending or shortening of a long vowel in order to avoid a long fifth syllable frequently occurs (e.g., in 14,28a, 29b, 34b, Sc, 56a, 67e, 7la and 87a; 15.77b and 80b; cf. also the case of asta, referred to above), In some instances the parallel texts try to correct a faulty metre or other grammatical irregularities of the KMT. Often the correction is not really an im- provement. See, for instance, KMT 14.7 1a (sri anantisa nathanto, SSS 22.1 6a: srimadanantesanathanta) and 14.72c (navanava; SM 16.18c: navanavevi, proba- bly for navanaveri, SS 22.18a: navanavaka). See also the lines corresponding toeg., KMT 14.17c (adding a ninth syllable), 26a (changing the sequence of the words), 28d, 29d, 48c and 16.29d. Hypermetrism is corrected by the SSS in the lines corresponding to KMT 14.24b, 16.15a and 87a. For the involved readings of the parallel texts, see the notes to the translation. In the lines listed below I suggest an emendation to the text of the critical edition of the KMT. Most of these suggested emendations are based on consideration of the meaning, i.e. the ‘intended sense.’ For the acceptance of the intended sense as one of the criteria in editing a text, see e.g., Snellgrove (1959 I, viii-x) and Schoterman (1982, 21), but see also Padoux’s warning concerning this practice (1985, 142). ‘The numbers in brackets refer to the pages where a justification is given. 14.3a kam-ba-ma-la-vi-ko devyah instead of kam-ba-ma-lam-vi-ka devyah (p. 128-130) 14.81d Jaukikesvart for kaulikesvari (p. 75 n. 17) 14.94c padamarga- for padmamarga- (p. 243 n. 83) Introduction 15 15.12b-13a eee cocessseey Sakalaniskale ca ye/ vijanapralaye canye, dharmiadharme niyojayet // tatranavd ‘tha mayG Ya, 66. .ee eee instead of: vo, Sakald niskalas ca ye/ napralayantanye, dharmadharme niyojayet / vi tatranavo ‘tha maya) (p.245 f. n.8) 15.14d, 15d indu- instead of indra- (p.98) 15.69d mantradhva tu vibhasita instead of mantrddhva-s-tu vibhitsita (p.254n. 51) 15.794 kam-ba-ma-la-vi-ko'ntabhir instead of kam-ba-ma-lam-vi-kantabhir (p. 128-130) 16.24¢ vadavasyam for vadavakhyam (p.261 n. 23) 16.784 vajrasankhyatamadhyagam instead of vajrasankhyata madhyagam (p.271 0.74) 16.920 vyakulena manena kim instead of vyakulena-m-anena kim (p.274 n.8) ‘The following are some doubtful cases: 14.15b svadhisthanam gunasrayam instead of svadhisthanagun (p. 230 n. 18) 14.640 padapattram for padmapattram (p.239 n. 64) 15.16b amrtadharasitalah for amrtadharasitala (p.246 n.11) 15.34d anisanah instead of manisanam (p. 248 n. 19) 15.76¢ pumjanakrtisampitrna for -akrta- (p. 255 n. 57) 16.3a vyomarnavasya for vyomodarnava- (p. 257 n. 4) 16.44a devidehat samutpannah for devidehat samutpannd (p. 265 f. n. 46) While quoting from the SM and the commentaries on the KMT and SSS some scriptural habits of these Nepalese manuscripts have been changed into the standard Sanskrit orthography. This concerns the manuscript practice of writing va instead of ba and firddha instead of drdhva, of using a double consonant after r (e.2., mfirtti) or a single consonant before v (e.g., fatva), and the anusvara instead of the homorganic nasal. Square brackets have been used to indicate a letter or syllable not found in the manuscripts, round brackets to indicate a letter or syllable which should be omitted. THE PANCACAKRA I Introduction In Tantric ritual and meditation the use of diagrams, variously called mandalas, cakras and yantras, is widespread. Leaving aside for the moment the differences between these terms (see p. 33 ff.), we might say that such a diagram serves as a symbolical projection of the cosmic (and at the same time individual) process of creation ina geometrical figure. Confining ourselves to the Saiva (Tantric) tradition and without going into great detail, this process may be summarized in the following manner. The highest principle is conceived of as the Supreme Siva (paramasiva) who is pure Light (prakasa). He forms a complete unity with his Sakti who is pure Consciousness or Reflection (vimarsa). Within this unity arises a dichotomy of Siva and Sakti, or of Subject and Object, which is effected gradually, i.e. through successive phases (called the siva-, Sakti-, sadasiva-, i

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